Bible Commentaries

Genesis 2:16 — que Dios, desde el principio, impuso una ley sobre el hombre, con el fin de mantener el derecho debido a él mismo. Si alguien presenta, como una objeción, otra declaración de Pablo, donde afirma que "la ley es el ministro de la muerte" ( 2 Corintios 3:7), respondo, es tan accidental, y de la corrupción de nuestra naturaleza. Pero en el momento en que hablamos, se le dio un precepto al hombre, de donde él podría saber que Dios gobernaba sobre él. Estas cosas diminutas, sin embargo, paso ligeramente

Genesis 2:3 — 3. Y Dios bendijo el séptimo día Parece que aquí se dice que Dios bendice según la manera de los hombres, porque bendicen a aquel a quien ensalzan. Sin embargo, incluso en este sentido, no sería inadecuado para el carácter de Dios; porque su bendición

Psalms 109:6 — 6 Pon sobre él a una persona malvada. (305) Hasta ahora, presentó su queja contra un gran número de personas; ahora parece dirigirlo contra un solo individuo. Probablemente él habla de cada uno de ellos individualmente. Sin embargo, es igualmente probable que se refiera en términos muy marcados

Psalms 141:3 — 3. ¡Vigila, oh Jehová! sobre mi boca Como es probable que David sea lastimado por la ira desenfrenada y sin principios de sus enemigos, para ser tentado a actuar de una manera que podría no ser justificable, reza por la dirección divina, y no para que

Psalms 2:12 — de su propia gloria, la prueba apropiada de nuestra obediencia y piedad hacia él es reverentemente abrazar a su Hijo, a quien ha designado rey sobre nosotros, según la declaración, "El que no honra al Hijo, no honra al Padre que lo envió ”( Juan 5:23) El término beso se refiere a la señal solemne o signo de honor que los sujetos solían ceder a sus soberanos. La suma es que Dios está defraudado de su honor si es servido en Cristo. La palabra hebrea בר Bar, significa tanto un hijo como una persona

Psalms 78:1 — esto es evidente que las diez tribus estaban en ese momento en un estado de separación del resto del pueblo elegido; porque debe haber alguna buena razón por la cual el reino de Efraín está marcado con una marca de deshonor como ilegítimo y bastardo. (308) Quien fue el escritor inspirado de este salmo, no presenta a Dios hablando como algunos piensan, pero él mismo se dirige a los judíos en el carácter de un maestro. No es una objeción a esto que él llama al pueblo su pueblo, y la ley su ley; no es

Isaiah 8:14 — sus alas, rápidamente disipará todos sus temores. Hay una alusión a la palabra santificar que había usado recientemente; para la palabra מקדש, (mikdash,) que significa a veces un santuario, y a veces un lugar de refugio, se deriva de la misma raíz. (130) El significado, por lo tanto, es que Dios no exige nada por lo que no ofrece una recompensa mutua, porque sin duda todo el que lo santifique encontrará que es un refugio. Ahora, aunque en esta santificación hay una relación mutua entre nosotros y

Jeremiah 31:34 — Gospel, that it would be clearly evident, that God under it deals more bountifully with his people, because its truth shines forth as the sun at noon-day. The same thing Isaiah promises, when he says that all would become the disciples of God. (Isaiah 54:13) This was indeed the case also under the Law, though God gave then but a small taste of heavenly doctrine: but at the coming of Christ he unfolded the treasures of wisdom and knowledge, so that under the Gospel there is the perfection of what had been

Ezekiel 1:25 — those fathers who say that this is the prelude to that mystery which was afterwards displayed to the world, and which Paul magnificently extols when he exclaims — “Great is this mystery — God is manifest in the flesh.”(1 Timothy 3:16.) The view of Jerome is harsh, who applies these words to the Father himself. For we know that the Father was never clad in human flesh. If he had simply said, that God is here represented, there would have been no absurdity; let all mention of

Numbers 11:16 — preeminent for possessing alone before. But, since the words expressly declare that God will make them partakers of that grace which He will take from Moses himself, I by no means admit the truth of this subtle exposition. The passage in Genesis 27:36 is quoted, in which it is said, “Hast thou not reserved a blessing for me?” but, when God expressly says, “I will separate (21) of the Spirit which is upon thee,” there can be no question but that a diminution is indicated.

Micah 4:1 — very frequently occurs in Scripture; and we know that the time of the gospel is expressly called the last days and the last time by John, (John 2:18,) as well as by the author of the Epistle to the Hebrews, (Hebrews 1:2,) and also by Paul, (2 Timothy 3:1;) and this way of speaking they borrowed from the prophets. On this subject some remarks were made on Joel 2:0. Paul gives us the reason for this mode of speaking in 1 Corinthians 10:11: “Upon whom,” he says, “the ends of the world

Matthew 1:22 — vision, he “went unto the prophetess; and she conceived, and bare a son,” and that the child whom she bore was named by Divine command, ”Maher-shalal-hash-baz,” “Making speed to the spoil, hasten the prey,” (Isaiah 8:3.) All that is there described is approaching war, accompanied by fearful desolation; which makes it very manifest that the subjects are totally different. Let us now, therefore, investigate the true meaning of this passage. The city of Jerusalem is

Joshua overview — conflagration. Their obstinate incredulity betrays itself in their disregard of the penalty denounced against such transgression. But they at length learned by experience that God had not threatened in vain, that those nations whom they had wickedly (3) spared, would prove to them thorns and stings. For they were harassed by constant incursions, pillaged by rapine, and at length almost oppressed by tyrannical violence. In short, it was not owing to any merit of theirs that the truth of God did not

Colossians 2:8 — 8.Beware lest any one plunder you. He again instructs them as to the poison, which the antidote presented by him should be made use of to counteract. For although this, as we have stated, is a common remedy against all the impostures of the devil, (359) it had, nevertheless, at that time a peculiar advantage among the Colossians, to which it required to be applied. Beware, says he, lest any one plunder you. He makes use of a very appropriate term, for he alludes to plunderers, who, when they cannot

1 Timothy 1:19 — 19Having faith and a good conscience I understand the word faith to be a general term, denoting sound doctrine. In the same sense he afterwards speaks of “the mystery of faith.” (1 Timothy 3:9.) And, indeed, the chief things demanded from a teacher are these two: — that he shall hold by the pure truth of the gospel; and next, that he shall administer it with a good conscience and holiest zeal. Where these are found, all the others

Titus 3:10 — are some matters on which Christians may differ from each other, without being divided into sects. Paul himself commands that they shall not be so divided, when he bids them keep their harmony unbroken, and wait for the revelation of God. (Philippians 3:16.) But whenever the obstinacy of any person grows to such an extent, that, led by selfish motives, he either separates from the body, or draws away some of the flock, or interrupts the course of sound doctrine, in such a case we must boldly resist.

Hebrews 13:17 — power, as he declares himself to be an enemy to the church.” Poole, who quotes this passage, adds, “Let the Papisticals note this, who vociferously claim blind obedience in behalf of their pastors.” — Ed. (289) See Appendix G 3.

Hebrews 9:18 — all the holy Prophets, Apostles, and a vast number of martyrs, and of which at last the Son of God himself became a surety. No one in such a discourse would deem any such thing as unreasonable. And yet the Hebrew word, תעודה will admit of no such meaning as a covenant; but as nothing is advanced but what is consistent with the thing itself, no scrupulous regard is to be paid to the meaning of a word. The Apostle then says, that the old testament or covenant was

1 Peter 1:13 — exhortation is, to gird up the loins of their mind and to direct their thoughts to the hope of the grace presented to them. In the second par, he prescribes the manner, that having their minds changed, they were to be formed after the image of God. 13Wherefore gird up the loins of your mind It is a similitude taken from an ancient custom; for when they had long garments, they could not make a journey, nor conveniently do any work, without being girded up. Hence these expressions, to gird up one’s-self

1 John 2:18 — that it would be some one kingdom; but it is not so. They who suppose that he would be only one man, are indeed greatly mistaken. For Paul, referring to a future defection, plainly shows that it would be a certain body or kingdom. (2 Thessalonians 2:3.) He first predicts a defection that would prevail through the whole Church, as a universal evil; he then makes the head of the apostasy the adversary of Christ, who would sit in the temple of God, claiming for himself divinity and divine honors. Except